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A History of

Unity Baptist Church

OTTO A. ROTHERT

Class
Book.

Copyright^0.

COPYRIGHT DEPOSIT.

A History) of

Unity Baptist Church

Munlenberg County, Kentucky

B5>

OTTO A. ROTHERT

JOHN P. MORTON & COMPANY

incorporated

Louisville, Kentucky
1914

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Copyright 1914
By OTTO A. ROTHERT

LC Control Number

tmp96 031708

JUL 30 1914

©CLA376827

Dedicated

To My Friend

JAMES WALLACE OATES

Who is a loyal member of Unity Baptist Church, as were
his father J. Wallace Oates, his grandfather
Bayless Earle Oates, his great grand-
father William Oates, and his
great great grandfather
Jesse Oates

' ' How good and how pleasant it is for
brethren to dwell together in unity."

Psalm 133, Verse 1

A HISTORY

OF

UNITY BAPTIST CHURCH

THE Unity Baptist Church building stands in
Muhlenberg County, Kentucky, eight miles west
of Greenville on the Greenville and Princeton
Road and near the Greenville and Upper Madisonville
Road. It is in the Pond River country, about two miles
east of the picturesque and historic Harpe's Hill, in a
section that was among the first settled in the county.

Unity Church was established in 1812 and is the
fourth oldest Baptist church in Muhlenberg. The oldest
is Hazel Creek, established in 1797, of which a short
history was written in 1898 by Professor William J.
Johnson and Reverend Frank M. Welborn. Hazel Creek
is the only church in the county of which a history has
heretofore been pubished. The second oldest is Nelson
Creek, established in 1803 ; the third is Bethel, estab-
lished in 1811. Unity, in a way, may be regarded as the
fifth, and not the fourth, oldest Baptist church in the
county, for Cave Spring Church was organized in 1806,
and having disbanded for a number of years, was re-
organized in 1833, when a new place of worship was
erected near Pond River, several miles west of the old
site.

The statement that Unity was established in 1812
is based on an old tradition and, although not verified by
any documentary proof, the date1 is, in all probability,

UNITY BAPTIST CHURCH

correct. The records of the church from 1814 to the
present are preserved. The first book in which the re-
cords from 1812 to 1814 may have been kept has been
lost. It is upon facts contained in the records in the four
preserved books that the greater part of this history of
Unity is based.

The first of these four books is a roughly bound
leather volume and includes the minutes extending from
1814 to 1841, all of which were written with a goose quill.
Many of the lines can not be deciphered, for the book has
been exposed to both rain and sun. The other three
volumes, although evidently not subjected to great ex-
posure, show that they have often been carried to and
from the church. Notwithstanding the general condi-
tion of these four books, and although practically every
entry is more or less vague, and the book containing the
minutes of the first two years is lost, it is probable that
few, if any, old churches in the county can offer as com-
plete a set of documents from which to compile their
history.

Nearly all of the few old church records that are
still in existence have drifted into the hands of persons
through an ancestor or friend, who was a church official,
and have survived by chance; and if they continue to
survive it will probably be for the same reason. Many
of the minutes of meetings written during the past
quarter century, including some of those that are being
written now, are even more vague and give less of
the history of the church of their day and time than
do those that were recorded in the early years; and,
whether preserved by chance or otherwise, will, in all
likelihood, be of very little value from the standpoint of
local history.

When Unity was established, Muhlenberg, as a county,

UNITY BAPTIST CHURCH

was only fourteen years old. Its population was, at that
time, about 4,000 or about one-seventh of what it is
to-day. It was still a new country. Farms were few,
and in most cases the nearest neighbor was several miles
away. Except for the few clearings that had been made,
the hills and valleys were covered with one continuous
virgin forest. Deer, bear, turkeys and other game were
plentiful; wolves were numerous and panthers were
likely to be encountered at any time. The public roads
were new-cut roads and wellnigh impassable at some
seasons of the year. Getting from one farm to another
or going to store, mill, courthouse, or church, or going on
a visit was almost invariably done horseback or afoot
over a trail through the woods. With few exceptions,
log houses were the only ones built in those days. The
courthouse at Greenville, which was erected in 1799 and
occupied until 1836, was a log structure.

Among the early and prominent first-comers in this
section was Major Jesse Oates, who settled in the county
about 1795 and seventeen years later became one of the
charter members of Unity. He was a Revolutionary
soldier and lived on his large farm three miles east of
Unity. Another charter member and Revolutionary
soldier was Sikes Garris, the father of Mrs. Clara Garris
Stanley who lived until 1864 and who, in 1799, when a
child of about ten years, saw the headless body of Big
Harpe, a noted outlaw, lying near Harpe's Hill.
Another Revolutionary soldier and member was Bayless
Earle, who long lived near what is now Earlington.
Pioneers Barnett Eades, Jesse Murphy, and Peter Goad,
whose farms were about seven miles from Unity, were
among the prominent first-comers connected with the
church. These pioneers came to Muhlenberg County

UNITY BAPTIST CHURCH

from North Carolina, as did most of the other first-
comers who settled in this vicinity.

One of the influential pioneers living near the church,
but not a member of it, was John S. Eaves, who often
lent a helping hand to Unity, as did his grandson, George
W. Eaves, Jr., many years later. It was in the John S.
Eaves residence — a spacious, old-time log house which
stood on the little ridge about a mile west of the church
and in one of the most beautiful valleys in the county —
that a post-office by the name of Unity was maintained
from 1844 to 1852, when it was moved to Clark's Ferry,
where, under the name of Pond River Mills, it was con-
tinued until 1863.

The pioneers referred to, and a number of others
equally prominent, whose farms were near the church
when it was first organized, helped to open up that sec-
tion of the Pond River country of which Unity has been
the center for more than a century.

THE CHURCH BUILDINGS

Unity Church is now occupying its fifth building.
Tradition has it that about the year 1812 a log house,
known as Unity, was built on a site one-fourth of a mile
south of the present church and that it, like Old Liberty
and many of the other churches built in the early days,
served for many years as a union church house, and that
about the year 1841 the old log house was torn down and
a frame house built near where the old log house had
stood. The log house, it is said, was a small one with a
puncheon floor. It was equipped with a block pulpit and
a number of puncheon benches.

The second house, as already stated, was a frame
structure, erected in 1841. It was used as a union

UNITY BAPTIST CHURCH

church house until about 1860, and for about fifteen
years thereafter was occupied solely by the Baptists.

The third was a log house built by the members of
Unity in 1875, near "The Widow Earle Spring," which
was about a quarter of a mile from the first building.

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UNITY CHURCH
Erected in 1898 on site of fourth building

This house was used both as a church and a school until
1883, then as a school only until 1889, when it was torn
down and the frame building now known as Unity School
House was erected on part of its old foundation.

The fourth house was erected in 1883. It was a
frame house built on the site of the present church and
was destroyed by fire in 1897.

The fifth house was built in 1898 and has since been

6 UNITY BAPTIST CHURCH

occupied by the church. In 1913 the house and grounds
were valued at $1,200. In valuation of property, Unity
stands eleventh among the thirty-nine churches compris-
ing the Association; in number of members it ranks
twentieth. Compared to congregations that are about
its size, Unity's building is better than most of the others.

THE CEMETERY

Unity cemetery dates back to 1888. Previous to that
time the members of the church were buried in their
own family graveyards or in one belonging to a friend
or neighbor. Up to about 1870 public cemeteries were
rare in Muhlenberg and frequently inaccessible.

Mrs. Mary H. Coleman, wife of Beverly F. Coleman,
shortly before her death, which occurred September 14,
1888, requested that she be buried near Unity Church.
Her request was fulfilled, and soon after her burial, a
plot of ground, which included Mrs. Coleman's grave,
was given to the church by Mrs. Amanda C. Earle, wife
of Richard B. Earle, and what is now Unity cemetery
was started. There are at present ninety-eight graves in
this well-kept country graveyard.

Among the marked graves are those of "J. Wallace
Oates, Born October 23, 1851, Died July 17, 1901."
"Sarah J., wife of J. Wallace Oates, Born March 14,
1855, Died September 18, 1904," "Amanda C. Earle,
Born March 1, 1821, Died November 15, 1897," Samuel
B. Oates and wife, Martin Mercer and wife, William M.
Tyson and wife, George W. Oates and William D. Oates.

In the spring of 1912 William A. Armstrong, a suc-
cessful surveyor and farmer, who is now in his eightieth
year, and who for more than a half century has been a
student of mathematics and the classics, had a double

UNITY BAPTIST CHURCH

grave made in Unity cemetery for himself and his wife,
A. Princess Armstrong. It is six feet deep, lined with
concrete and has a concrete wall between the two sepul-
chers, both of which are covered with a heavy slab that

>,f<-

The Armstrong Grave in Unity Cemetery

rests on the walls which extend a few inches above the
ground. While this grave was being built he ordered two
cedar caskets and a steel vault or box for each. These he
stored in Greenville and arranged to have them used for
their intended purpose. Mrs. Armstrong died in October,
1912. After the steel vault containing her remains had
been lowered into the grave, her sepulcher was filled with
sand brought there for that purpose and the concrete
slab was replaced on the grave. At the head of this

UNITY BAPTIST CHURCH

double grave is a granite monument. On the one side,
near the base, appears the name "Armstrong," above

which is carved "W. A. Armstrong, July 5, 1834

A. P. Armstrong, June 8, 1841— October 23, 1912." On
the other side is the inscription, "Retired, confiding in
Ood."

OBITUARIES

In five instances resolutions on the death of a member
are recorded in Unity 's books ; all of them were drawn
in comparatively recent times. Many of its members
were worthy of such a distinction and doubtless would
have been thus honored had it been the custom of the
church to take such action.

The first obituary appears in the minutes of March,
1888, and was entered in honor of Wyatt Oates, who was
born July 13, 1819, and died January 28, 1888. He was
a member of Unity for forty-six years and had, at
various times, served the church as clerk and did much
toward promoting the welfare of the congregation. He
was buried at Yeargin's Chapel. The second was re-
corded one year later and is in memory of Mrs. Mary
Oates, wife of Wyatt Oates. She was born March 18,
1823, and died November 21, 1888. She was for many
years one of the most active workers for the church. She
was known to every person in the community as "Aunt
Polly." The resolutions refer to her as "a faithful
Christian and a friend to all." She was buried at
Yeargin's Chapel by the side of her husband, who died
before Unity cemetery had been started.

From the three other resolutions these statements are
quoted :

"J. Wallace Oates was born October 23, 1851, and

UNITY BAPTIST CHURCH

died July 17, 1901 . . . After the funeral services,
conducted by Rev. L. J. Stirsman, his body was turned
over to the Masonic order, of which he was a member,
and with Masonic honors, was laid to rest in Unity
cemetery. He served the church for about 25 years as
clerk and was ordained deacon about 10 years before
his death. . . . He was chairman of the building
committee for Unity when it built the meeting house we
now occupy and also on the one that built the church
house in 1883. . . . The church has lost a faithful
and important member."

"Jennie Mercer, daughter of D. F. and Ollie Mercer,
was born March 21, 1891, and died March 14, 1902.
. . . She was a young and faithful member of the
church and highly esteemed by the whole community."

1 ' L. Bert Oates was born June 10, 1843, and departed

this life March 15, 1902 At the age of 18,

when the war broke out, he volunteered his services in
defense of the Union. ... He professed faith in
Christ in 1874 and joined the Methodist church. Later
he began a close study of the New Testament and de-
cided that in order to comply with the scriptures he
should be baptized by immersion. So on the Saturday be-
fore the second Sunday in June, 1880, he united with
Unity Baptist Church, and on the following day sub
mitted to the ordinance of baptism. ... He stood
faithful to the church and to his post of duty the re-
mainder of his life. He was ordained a deacon . . .
and was on the committee that erected the church house
in 1883, and the one now occupied by Unity. He was
elected church clerk about one year before he died.
. . . In his death his family, the church and the
community suffer a great loss. ... He was laid to
rest in Unity cemetery."

10 UNITY BAPTIST CHURCH

PASTORS

An attempt is here made to give the names of all the
pastors of the church, the preachers ordained at Unity,
and the church clerks. The names and dates are com-
piled from various entries that touch on these subjects.
However, since a number of the pages of the record
books are badly faded and some of the entries are very
vague, it is possible that a few names are missing and
that all the dates are not absolutely correct.

Most of Unity's preachers lived in Muhlenberg,
Hopkins, and Christian counties. Some of them were
farmers or school-teachers ; comparatively few devoted
all their time to religious work. The first pastor of
whom we have any record was Reverend Leroy Jackson,
who was chosen in November, 1814, and served until
1820. Reverend John Bourland served from 1820 to
1844, but in the meantime many of the services were con-
ducted by Reverends Lewis Goad, Benjamin Rhoads,
Peter Goad, Esias Earle, Richard Jones, Thomas Terry,
William Eades and Kinchen G. Hay. In March, 1844,
the Reverend Mr. Hay was elected pastor and served
about one year, when he was succeeded by Reverend
Joseph Board. Reverend Pryor S. Loving served from
June, 1846, until July, 1852, during which time Rev-
erends James Bennett and William Bennett conducted
a number of the meetings. He was followed by Rev-
erend William W. Whayne, who served until June, 1854.

Reverend James Bennett served from June, 1854, to
November, 1874, during which period Reverends William
H. Woodburn, William Bennett and Thomas Rust fre-
quently conducted services. Reverend Thomas W.
Pritchett served from November, 1874, to November,
1876, when he was succeeded by Reverend Charles

UNITY BAPTIST CHURCH 11

Carnes, who, with Reverends J. W. Eades and T. W.
Isbell, conducted the services until March, 1878, when
Reverend William McLean was chosen pastor. The
Reverend Mr. McLean served until January, 1882, and
was followed by Reverend W. W. Williams, who re-
mained about one year, during which time Reverend I.
N. Strather preached a few sermons. On May 5, 1883,
Reverend Leander J. Stirsman was elected and served
until February, 1892. Reverend W. H. Woodson con-
ducted a few meetings during this period. In 1892 and
1893 the services were conducted by Reverends C. E.
Peraman, Benjamin F. Hyde, E. J. Ragon and Richard
Carroll Allen. Reverend William P. Henry served from
July, 1894, to December, 1898, when Reverend Leander
J. Stirsman began his second term which continued
until June, 1902, when Mr. W. D. Cox was elected
pastor.

In January, 1903, Reverend Richard Carroll Allen
was chosen, and served one year. In January, 1904, the
Reverend Mr. Allen was succeeded by Reverend Robert
W. Danks, who served until December, 1905. In
January, 1906, Reverend Leander J. Stirsman, who,
since 1882 had been actively identified with the church,
and who, since that year, had, for twelve years, acted as
its pastor, was again chosen and continued as its pastor
for three years more or until December, 1908, when he
was succeeded by Reverend P. E. Herndon. Reverend
Mr. Herndon remained until July, 1911, when he was
followed by Reverend John R. Kennerly, the present
pastor.

The Reverend Mr. Kennerly was born February 27,
1848, near Lewisburg, Logan County, where he now
lives. He preached his first sermon in 1871 in his native
county, was educated at Bethel College, and was ordained

12 UNITY BAPTIST CHURCH

by Mt. Pleasant Church, Logan County, in 1877, since
which time he has been actively engaged in church work.
He began his first term at Unity in July, 1911, and is
now serving his third year. He has always come well
prepared to conduct its regular services, which for many
years have taken place on "the Saturday before the
second Sunday in the month and the Sunday following. ' '
The great good that the Reverend Mr. Kennerly has done
and is now doing in the congregation and the com-
munity will ever stand as a credit to him and to Unity
Church.

CHURCH CLERKS

The clerks of Unity were probably selected from
among such members of the church as were regarded
its best scribes. Some were good penmen and some were
not. It is more than likely that none of them expected
that the books in which they made their entries would
some day be used as documents bearing on the history
of the church. Up to 1835 no one was appointed clerk
for a definite period, and only a few of those who served
previous to that time signed their names to any of the
records they had written. From 1814 to 1835 William
Oates, it seems, wrote most of the minutes. Others who
served one or more times during that period were : Jesse
Murphy, Major Jesse Oates, Benjamin Clark, Duren
Allcock, Benjamin Rhoads, John Moore, Bennett Stewart
and Esias W. Earle.

From October, 1835, to June, 1838, Nathan Hibbs
signed all the minutes, except a few written by Stephen
Harris and one dated August, 1837, which was written
by "Isaac Bard, clerk pro tern." In 1839 Jesse Oates,
Jr., was appointed clerk and held the office until

UNITY BAPTIST CHURCH 13

November, 1841, after which the following served:
Beverly Coleman, 1811-1815; Wyatt Gates, 1815-1816;
James Arnett, 1816-1817 ; Stephen Harris, 1817-1851 ;
Archibald C. Coleman, 1851-1853; Beverly H. Coleman,
1853-1861; Bennett Mercer, 1861; James Arnett, 1861-
1868; Wyatt Oates, 1868-1886 (H. H. Whitson or J.
Wallace Oates occasionally acted as clerk pro tern) ;
J. Wallace Oates. 1886-1901; L. Bert Oates, 1901-1902
(J. Frank Doss, 1889-1901, occasionally as clerk pro
tern) ; Lucian F. Oates, 1902-1911. In January, 1911,
J. Frank Robinson was appointed clerk.

PREACHERS ORDAINED

The records show that eleven ministers were ordained
at Unity : Lewis Goad and Duren Allcock in 1816 ;
Benjamin Clark and Benjamin Rhoads in 1817,
Esias W. Earle in 1826, Kinchen G. Hay in 1839,
Stephen Harris in 1818, William Bennett in 1819, James
Bennett in 1851, E. J. Ragon in 1891, and James V.
McLearin in 1901.

CHURCHES ORIGINATING FROM UNITY

Unity "extended an arm" unto three neighborhoods
and in each formed a branch organization in order that
members living in those localities might meet more con-
veniently and better promote religion among themselves
and their neighbors who considered Unity church house
too far from their homes. These branches were, in time,
established as independent churches : Oak Grove in
1816, East Union in 1852, and Pleasant Hill in 1873.
About the year 1867, when the negroes of the congrega-
tion Avere separated from the whites, Unity's colored
members organized the church now known as Mount
Zion.

14 UNITY BAPTIST CHURCH

ASSOCIATIONS

From "A History of Kentucky Baptists," published
in 1885 by J. H. Spencer, I gather these facts: Unity
became a member of Little River Association when, in
August, 1813, that Association was formed from Red
River Association. In 1820, when Little River As-
sociation was divided and Highland Association was
organized, Unity became a member of the new organiza-
tion. In 1835, after a few years of strife, a number of
churches, including Bethel in Muhlenberg and Little
Bethel in Union County, withdrew from Highland As-
sociation and, in 1836, organized Little Bethel Associa-
tion. In September, 1837, at the first anniversary meet-
ing of Little Bethel Association, which was held at
Bethel in Muhlenberg, Unity was taken into the new As-
sociation.

Thus, during the course of its first twenty-five years,
Unity was connected with three different associations.
After entering Little Bethel Association in 1837 the
church did not change associations until 1906, when the
Muhlenberg County Baptist Association was formed and
Unity became one of its original members. Unity's
reasons for making these changes are given among the
comments on the entries that bear on the subject of
associations.

In 1839 and in 1886 Unity entertained Little Bethel
Association, and is now preparing to entertain the
Muhlenberg County Baptist Association on August 26
and 27, 1914.

FIRST BOOK RECORDS

The first of the four of Unity's record books now in
existence begins about two years after the church was

UNITY BAPTIST CHURCH 15

organized. The minutes of the first three meeings run
as follows :

"Unity Church, Muhlenberg county, Kentucky,
November 26th day, 1814. The church after a consider-
able travel [same word as travail and formerly so used]
for a pastorial supply made choice of Leroy Jackson to
go in and out before them, hoping and trusting to the
Lord that he will prove a blessing to the people. ' '

"The church met the fourth Saturday in December,
1814, and after divine service the church proceeded to
business. 1. Enquired for fellowship. 2. Opened a door
for the reception of members."

' ' The church met the Saturday before the 4th Lord 's
day in January, 1815. After praise and prayer they
proceeded to business. 1. Enquired for fellowship.
2. Brother William Harris laid in a complaint against
Brother Ely Smith. The church proceeded to appoint
Brothers Jesse Murphy and Duren Allcock to cite him to
next meeting. 3. Opened a door for the reception of
members."

The following is quoted from the fifth record :
"The church met the Saturday before the fourth
Lord's day in March, 1815. . . . The church ap-
pointed Brethren Wm. Stanley, Lewis Goad and Wm.
Oates to go and request of Brother Campbell to give up
the church book and all papers that belong to the
church. [This is the only reference made to the lost
book.] Received a petition from Long Creek Church
asking us to join in a union meeting, which was granted,
and proceeded to appoint Brethren Jesse Murphy, Duren
Allcock, Lewis Goad to attend the same and assist them

16 UNITY BAPTIST CHURCH

The church agreed to commune at the September term."
[Long Creek Church here referred to is in all probability
what is now known as Cave Spring Church, which, in
early days, was sometimes called "Cana."]

The eleventh record is dated September, 1815, and is
the first that is sufficiently well preserved to justify an
attempt at reproduction in the form of a facsimile. It
will also serve as a fair sample of hundreds of records
that appear in the four books. Except for some changes
made in spelling and capitals, it is here quoted as
written :

"The church met at Unity the Saturday before the
fourth Lord's [day] in September, 1815, for conference.
After divine service proceeded to business.

1 ' 1. Chose Brother Carpenter moderator.

"2. Enquired for fellowship, the church found in
order.

"3. The church called for the references.

"4. Took up the case of Brother Burnom. After ex-
amination of the Brethren appointed to labor with
Brother Burnom our once Brother Frederick Burnom is
declared to be none of us.

"5. Opened a door for the reception [of] members.
Received Brother Nicholas Thomas by experience.

' ' 6. The church proceeded to appoint Duren Allcock,
Wm. Stanley, Peter Goad, Jesse Murphy and Stanley
Johnson to attend the union meeting at Barren Spring.

"7. The church proceeded to appoint Brother Clerk
to invite Brother Hugh Smith to a seat.

"8. The church agree to give Brother Lewis Goad a
letter of recommendation as he is about to travel to a
distant part, Brother Clerk to write the same.

"9. Proceeded to appoint Brother Clerk to invite
Sister Polly Stanley to a seat."

UNITY BAPTIST CHURCH 17

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Facsimile (one-fourth size of original) of Unity's Minutes
September, 1815

18 UNITY BAPTIST CHURCH

Parts of Unity's records, like those of many other
church records, are a monotonous repetition of words
that merely give, in a stereotyped way, the order of the
proceedings of the meetings. However, it is interesting
to note how, in time, this monotony undergoes slight
changes. Thus for many years the clerks patiently re-
corded the fact that the church "opened a door for the
reception of members" — whether or not a member was
received — and later began these entries with "opened
the door;" and about the year 1875 they changed the
phrase to "gave an opportunity for membership." But,
notwithstanding this monotony that seemingly could
have been avoided, much interesting local history can be
gathered from these records.

Many entries of the following character appear in the
records, especially in those made previous to about 1867.
They show that members, whether of a high or low
standing, were frequently brought before the church and
called on to answer charges made against them ; and that
some members came forward and made a complaint
against themselves, and asked forgiveness from the
church. Most of the entries are more or less vague.
Many cases that were "taken up and laid over until
next meeting" are never again referred to.

1816, March. "The church took up the case of black
Brother Ben and from the evidence he is declared no
more of us."

1817, February. "The church took under considera-
tion the case of black Sister Fillis, and from the best
evidence she is declared to be no more of us. ' '

1818, April. "Sister Moore laid in a complaint
against a black Brother Pompey, a slave of her own, for
the crime of theft. The church takes up the charge."

UNITY BAPTIST CHURCH 19

1818, May. "The church took up the case of Pom-
pey, a black Brother, and from his humble acknowledge-
ment gave satisfaction."

1825, January. "The case of Brother Pompey was
considered and his preaching and exhortation was con-
sidered unprofitable. ' '

1825, March 26. ' ' The church agreed to send Brother
Pompey to invite a black sister Rachael to fill her seat
next meeting"

1825, May. "Brother Pompey laid in a complaint
against himself for getting drunk. The church agree to
bear with Brother Pompey from his acknowledgement."

1827, September. "Brother Pompey exhibited
charges against Brother Jule, first for drinking three
glasses of whisky three parts full, and second for giving
him the lie several times. The church appointed a com-
mittee to go out at once to try to settle the matter be-
tween the two black brethren and the committee re-
ported to the church a reconciliation between the two
black brethren."

1817, August. "Sister Nancy Earle and black
Brother Plato made application for letters of dismissal,
which was granted."

1817, November. "Brother William Oates laid a com-
plaint against himself and from his humble acknowl-
edgement gave satisfaction."

1818, January. "Brother Murphy reports that re-
ports have gone out against him that he denies, but he
acknowledges that he acted out of order. From the best
information and his humble acknowledgement gave
satisfaction."

1820, January. Brother William Oates laid in a
complaint against Brother S. Smith for practicing a
fraud in an unsound horse."

20 UNITY BAPTIST CHURCH

1820, February. "Called for the reference in the
case of Brother Oates and Brother Smith. The members
appointed to labor with the brethren report that there
was a reconciliation between the brethren."

1824, March. "Elder Duren Allcock laid in a com-
plaint against himself for getting out of temper and
from his humble acknowledgement gave satisfaction."

1824, May. "Whereas our once sister Mariah Moore
informed us that she had joined the Presbyterian society
and left us, as such the church declares a non-fellowship,
and she is not of us. ' '

1825, December. "Brother Duren Allcock informed
the church that he has been overtaken in a fault getting
out of temper and speaking on slavery. But the church
feels to bear with the brother from his humble acknowl-
edgement. ' '

An entry made a few years later shows that a certain
sister charged her husband with "drinking too much and
swearing profanely and stinginess in debarring her from
the use of the necessities of life for the accommodation
of those who visit the house," and that he "gave
satisfaction by agreeing to give up to his wife the whole
control of the house that belongs to a woman. ' ' Another
complaint shows one of the members "had got drunk
and that he had refused to pay usury on a note he had
given and agreed to pay . . . and from his ac-
knowledgement the church feels to bear with his in-
firmities."

Charges, complaints, and acknowledgments like these
and some of the others pointed out among the entries in
the second book, were, as already stated, frequently
made before 1867. Such matters are still brought up
before this and other Baptist churches, but not as often
as formerly. This change is due, not to a change in

UNITY BAPTIST CHURCH 21

church principles, but partly to a less rigid enforcement
of them and partly to the fact that, previous to about
1867, the congregation included negroes whose conduct,
although they formed a small per cent of the member-
ship, resulted in a large proportion of these charges that
were brought up before the church. This change is also
due to a great extent to the fact that, in the early days,
the morals of some communities were not as high as
they became later, for until after the Civil War whisky
was cheap and abundant, and was freely indulged in.

The first entry pertaining to feet-washing was made
in January, 1825: "Agreed that the duty of washing
feet be attended to after the celebration of the Lord's
supper." The next occurs under the date of September,
1838 : ' ' The church unanimously agree at the next com-
munion to wash feet."

Feet-washing prevailed to some extent among many
of the early Baptist churches. Although Unity's last re-
cord relative to this subject is dated June, 1839, tradi-
tion has it that the ceremony was practiced more or less
by its members until about 1860. The early Baptist
associations never were unanimous on that question, and
the practice or non-practice in no way affected the fel-
lowship of a church. A few Baptists still adhere to feet-
washing, but the ceremony has long ago been discon-
tinued by practically all Missionary Baptists.

The privilege to "exercise his gift" — that is, to preach
by way of trial — was occasionally granted to a member of
the church. The first two men thus privileged were
Duren Alleock and Lewis Goad, each of whom, as re-
corded in 1815, was permitted to "exercise his gift at
any time and place agreeable to the impressions of his
own feelings, Brother Benjamin Clark to write the
license." An entry made one year later reads:

22 UNITY BAPTIST CHURCH

"The 28th September, 1816 . . . The church
took under consideration the gifts of our beloved
Brethren Lewis Goad and Duren Allcock and think it
duty to call them to ordination and also agree to send to
three different churches, that is to say, to Brother Shel-
ton's church, Brother Brohse's church and Brother
Ford's church for help, to meet the Saturday before the
fourth Lord's day in October." They were ordained at
the appointed time, and both were long identified with
Unity.

Another well-known man in Western Kentucky,
Esias W. Earle, began his long career as a preacher at
Unity. An entry dated July, 1826, shows that it was
"Moved and seconded by the church that Brother Esias
W. Earle be set forward in the ministry by ordination.
That we petition the following churches for help and
the following brethren to bear the petitions : Brother
Duren Allcock to Hazel Creek, Brother John Bourland
to Elk Creek, Brother Barfield to Rock Springs, Brother
Thomas to Bethlehem, and Brother Moore to Flat Creek."

One month later he was ordained. The Reverend Mr.
Earle lived in Greenville during the greater part of the
second quarter of last century. He later moved to Hop-
kins County, where he served Flat Creek Church for
many years and died in 1877.

Unity, like many other Baptist churches in the early
days, sent representatives to union meetings. These
meetings were not business meetings, but were held only
for public worship, and were conducted by a congrega-
tion with the assistance of representatives from neigh-
boring Baptist churches. Four of these ''big meetings"
or "quarterly meetings" were held each year at differ-
ent churches in the bounds of the Association. Unity
was represented at one or two of these meetings every

U X I TY BAPTIST CHURCH 23

year from 1815 up to 1820 or about the time the church
became a member of the Highland Association, when
union meetings were displaced by gatherings which, in
time, developed into protracted meetings. About 1837
the first of the protracted meetings were held. They
were conducted, not with the assistance of especially ap-
pointed members from neighboring churches, but by the
minister of the church, assisted by one or more other
ministers ; and instead of being limited to three days, as
were the union meetings, they were protracted from day
to day for a period of a week or more.

The first references to union meetings occur in the
minutes of March and September, 1815, and are included
in the quotations made from those records. Among the
few other entries relative to such meetings are the fol-
lowing :

1816, March. "The church proceeded to appoint
Brethren Lewis Goad, Duren Alleock, Benjamin Rhoads
and Benjamin Clark to attend the union meeting at
Ebenezer. "

1816, June. "Proceeded to appoint Brother Benj.
Rhoads, Stanley Johnson and John Hill to attend the
union meeting the second Friday in July, 1816, to be
holden at the East Fork of Pond River Meeting House."

If a union meeting took place at Unity, the clerks
failed to record the fact.

Unity's objects in changing from Little River As-
sociation to Highland Association in 1820, and then to
Little Bethel Association in 1837 were doubtless the sub-
ject of many debates among the members of the congrega-
tion. However, the records of the church bearing on the
subject of these associations are very brief and vague.
Practically all that is recorded appears in four entries:

1816, July. "Took up the grievance from our sister

24 UNITY BAPTIST CHURCH

church at Bethel by letter. This church thinks it is not
legal [for Unity] to do anything in the business until
it comes [from Little River Association] into us in
[regular] order. The church proceeded to appoint our
beloved Brethren Lewis G-oad, Duren Allcock and Ben-
jamin Clark to attend the Association, Brother Clark to
write the letter."

1817, June. "Proceeded to appoint delegates to the
Association, to-wit : Brethren Wm. Oates, Lewis Goad
and Esias W. Earle. The church agree to leave it at the
discretion of these delegates whether the Association
shall be divided or not. The church agree to send one
dollar to the fund."

1820, September. "The church proceeded to appoint
Brethren James Harris, Duren Allcock and Benjamin
Clark to attend the Convention to be held at Highland
Creek church, Union County, the Friday before the
second Lord's day in October next."

No further mention is made of the meeting at High-
land Creek Church. At that Convention Highland As-
sociation was formed out of that part of Little River
Association which was opposed to missions and theological
education, and Unity became a member of the new
organization. Previous to 1820 the records do not in-
dicate that Unity sent messengers to the Association
every year, but after that date they were sent to every
annual meeting. In 1837, one year after Little Bethel
Association was formed, Unity, having decided to favor
missions, or at least not oppose the movement, sent its
messengers to the new Association.

1837, August. "The reference respecting our mind
about the Association was taken up and discussed. After
discussion it was. Resolved that we join a United Baptist
Association. It was determined in the affirmative by a

UN I TY BAPTIST CHURCH 25

large majority, some not voting. It was moved by
Brother Goad, and seconded by Brother Bowling, that all
members who can not join a United Baptist Association
can have letters of dismissal to join such an Association
as may suit their view. Resolved, that we join the Little
Bethel Association. Resolved, that John Bowling,
Barnett Stewart and Peter Goad be and are hereby ap-
pointed our messengers to attend the ensuing meeting of
the Little Bethel Association at Bethel Meeting House
in Muhlenburg. The Reverend John Bowling was ap-
pointed to prepare a letter to said Association. Resolved,
that one dollar and twelve and a half cents be sent to the
Association/ '

In October, 1837, or about the time Unity joined
Little Bethel Association, the General Association of
Baptists in Kentucky was organized in Louisville ; and
Little Bethel Association soon after became a member,
which was in accordance with Unity's resolution to
"join a LTnited Baptist Association."

It was not only the Highland Association's strong-
opposition to missions, but also its opposition to the
formation of a General Association of Baptists in
Kentucky that caused the withdrawal of the churches
that formed Little Bethel Association.* Every Baptist
church always was, and still is, an independent and self-
governing body, and as such it is the original and final
source of its authority. Highland Association evidently

*In 1822 there were twenty-five district associations in the
State and by 1837 the number had increased to forty-three.
The seventy-five now (1914) in Kentucky embrace all the
Missionary Baptist churches in the State and constitute the
General Association of Baptists in Kentucky. This General
Association is one of the fifteen that constitute the Southern
Baptist Convention which was organized at Augusta, Georgia,
in 1845. None of these organizations have any ecclesiastical
authority or jurisdiction over the churches.

26 UNITY BAPTIST CHURCH

feared that the uniting of the district associations into a
general association would gradually change the original
object of the annual meetings (which are business meet-
ings and a brotherly mingling of fellow-Baptists) and
that the united associations would, in time, establish some
form of hierarchy, and thus interfere with the absolute
independence of each association and congregation.

Beginning about 1820, and for almost a quarter of a
century thereafter, the leading questions discussed by
the members of the Baptist churches in Kentucky were
the ones pertaining to missions ; that is, whether or not
the various congregations should contribute toward home
and foreign missions, toward establishing good schools
for the ministry, and toward a better financial support
of their ministers. The anti-missionary element was
very strong for many years, but about 1840 (shortly
after the organization of the General Association) the
missionary advocates had very little opposition in the
churches. And all the Missionary Baptists have ever
since been missionary in theory, if not always in prac-
tice.

This long and widely discussed question is referred
to in only two of Unity's records. In May, 1838, "The
church agree to travail on the missionary question until
our next meeting." In July, 1838, the record shows that
"The church agree to dispense with the missionary ques-
tion this year and petition the Association to appoint
protracted meetings and ministers to attend them when
and where they may think proper and that the church
be prepared to make them a reasonable compensation for
their services."

This, the last record on that subject, shows that the
church then sided with the missionaries in at least the
matter of making a "reasonable compensation" for

UNITY BAPTIST CHURCH 27

ministerial help. It is probable that as early as shortly
after the organization of the General Association, Unity
endorsed all the objects advocated by the missionaries.

Tradition has it that revivals took place at Unity
every year from the time the church was organized, but
no mention is made of any protracted meeting until
about two years after the church became a member of
Little Bethel Association. The meeting of the Associa-
tion at Unity in September, 1839, was evidently the
greatest event in the history of the church up to that
time. This meeting is forshadowed by two entries made
a few months preceding it.

1839, March. "Agreed that we set apart a day to be
wholly devoted to the service of God by fasting, prayers,
praise and thanksgivings, also that we appoint a prayer
meeting. ' '

1839, June. "Received Brother Kinchen G. Hay by
letter, also Brother James Stewart, and Henry, a man
of color, by experience. Agreed to commune on Lord's
day and wash feet. Motioned and seconded that Brother
Kinchen G. Hay be called so soon as convenient into
ordination."

This ordination and some of the other events that
took place at the meeting of the Association are thus
recorded by Jesse Oates, the church clerk, son of Major
Jesse Oates :

"Saturday before the first Lord's day in September,
1839. According to previous appointment last year the
Association was held at Unity Meeting House, commenc-
ing this day and concluding on the Monday following.
On the Lord's day, after preaching by Elders Taylor,
Mansfield and Rondeau, a door was opened for the re-
ception of members, when the two following persons
were received by experience, namely Jacinth Mercer and

28 UNITY BAPTIST CHURCH

Sarah Mercer. On Monday the second day of Septem-
ber the protracted meeting began. After preaching by
Elders Taylor, Mansfield and Garrett . . . the
following members were received by experience : An-
nareta Stewart, Lucy Bennett and Martha Coleman.
On Tuesday the third of September the church met and
a Presbytery was called for by the church in order to
ordain Brother Kinchen G. Hay to the ministry, and the
Brethren Eades and Harris as deacons. . . . The
Presbytery then adjourned to the Meeting House and
after prayer by Elder William Rondeau, Brother Bour-
land having been chosen moderator, the Presbytery ex-
amined Brother Hay as to his call to the ministry and as
to his faith in the Gospel. The Presbytery having also
examined the Brethren Eades and Harris as to their
faith and qualifications and the Presbytery being satis-
fied as to all of them, mutually agreed and concluded to
attend forthwith to the ordination. The Presbytery then
adjourned to the stand when after prayer by Elder
Richard Jones the ordination sermon was preached by
Elder Rondeau from Second Timothy, Fourth Chapter,
1st and 2nd, 'I charge you before God and the Lord
Jesus Christ, etc., Preach the word.' Prayer was then
made by Elder Jones and a short charge by Elder Mor-
rison to the Brother Hay, with the laying on of hands of
all the elders forming the Presbytery and the benedic-
tion being then pronounced by Elder Bourland the
several brethren ; namely, Hay, Eades and Harris were
duly ordained to their several offices above mentioned,
after which Elder Jones addressed the congregation,
mourners were called and prayed with, and the follow-
ing brother was received by experience ; namely, Thomas
Tyson. It was then agreed that the baptism of the six
candidates which had joined during the meeting should

UNITY BAPTIST CHURCH

29

be attended on the following morning at ten o'clock at
Pond River. ' '

The meeting continued until September 6th, during
which time seven more converts were baptized and re-
ceived into the church: William Uzzel, Joseph Forester,

Unity's Baptizing Place since 1812, and Clark's Ferry Bridge
Erected in 1890, Pond River

Joshua Stewart, John Stanley, Jr., Wiley Tyson, Ritta
Bennett and Susan Stewart.

Immersions during this meeting took place where
the ceremony had often been performed for more than a
quarter of a century. In fact, since its organization,
Unity has always used the same baptizing place — a pool
in Pond River, about a mile and a half from the church,
a short distance above Clark's Ferry Bridge, and
immediately below Clark's Old Mill Dam.

30 UX I TY BAPTIST CHURCH

The records show that nine months after this event-
ful meeting "A protracted meeting commenced Satur-
day before the fourth Lord's day in June, 1840, at Unity
agreeable to an appointment of the Association." This
meeting continued for nine days, resulting in an addi-
tion of fourteen new members. Among those who took
an active part in this revival was Reverend Kinchen
G. Hay.

Mr. Hay served as Unity's pastor for about one year,
but in his day did much toward the upbuilding of this
as well as other congregations in the county. He was a
son of pioneer Kinnard Hay, who was one of Muhlen-
berg's first school-teachers and the father of Wiley S.
Hay, who was a State Senator in the fifties of last cen-
tury. It is probable that the pioneer Kinnard Hay
was among the organizers of this congregation and
helped erect the first Unity church house.

Only two entries touch on the subject of the first log
house which was occupied by Unity from 1812 to 1841,
and only two refer to the erection of the second building ■

1829, July. "The church agree to raise a subscrip-
tion for to put a shingle roof on the meeting house."

1835, October. "Brother Stewart informed the
church that he had fourteen dollars and fifty cents sub-
scribed by the church and friends. Brother Stewart is
directed by the church to attend to making the doors and
windows. ' '

1839, August. "Motioned and seconded that all the
members of Unity Church meet on Saturday before the
fourth Lord's day in August to attend to the business
of the intended new meeting house."

1841, February. "The church agree to call Brethren
Blassingin, W. Martin and Jesse Oates to value and re-
ceive the meeting house at our next meeting."

UNITY BAPTIST CHURCH 31

No further mention is made of the new house. It was
probably accepted and occupied soon after. A record
made July 17, 1841, shows that "The church agree to
send for a new church book and has assigned one dollar
and fifty cents for the same." The last record in the old
book is dated a month later and ends thus :

"This book filled up the 14th August, 1841, and will
commence in new one at our next meeting. Jesse Oates,
Church Clerk."

SECOND BOOK RECORDS

The second book that has been preserved begins with
September, 1841, and covers a period of twenty-seven
years. Xo reference is made to Unity's second building,
which, as just shown, was erected in 1841. Tradition
says that it was a frame structure and although occupied
for more than thirty years, it was never considered a
finished building. According to the recollections of some
of the oldest citizens it was used as a union church house
as late as about 1860. The records contain no statement
showing whether any other denomination ever occupied
a building with Unity or whether its second house was
an unfinished one. The statements occasionly heard re-
garding these two points are verified by an entry made
in the diary of Isaac Bard, a Presbyterian preacher,
who came to Muhlenberg in 1823 and died at his home
south of Depoy in 1878, aged eighty-one. In May, 1850,
he wrote :

' ' As trustee I visited Unity Church, opened the meet-
ing with singing, delivered a short lecture on 2 Sam.
7, 1-2 .. . Unity Church is a frame house about
25 by 36 and half finished, no stove, no glass, no ceiling,
and the question was to finish it. After much debate and

32 UNITY BAPTIST CHURCH

settling other questions, we, the four sects to whom
Maurice Moore deeded the land (Baptists, Presbyterians,
Methodists and Cumberland Presbyterians), agreed to
try and finish the house and get a stove. Brother
Stephen Harris and I drew a subscription each and I
got $34.50 subscribed by May 12, 1850."

The second book, which begins with September, 1841,
or about the time Unity occupied its second building,
contains fewer references to confessions and accusations
than the preceding volume. Among the entries belong-
ing to that general class only three are unusual.

The first shows that in November, 1843, the church
"Inquired for fellowship and found not all in peace"
and that "an allegation" against a certain brother "for
running of horses on the Sabbath day" was discussed
and a committee appointed "to see him and labor with
him and invite him to his seat next meeting." In De-
cember "the case was continued until our next meeting,"
and in January, 1844, the record shows that ' ' the church
think it proper to exclude him from our body."

The second refers to a sister who, in September, 1854,
was invited "to give the church satisfaction concerning
some reports of pitching dollars on the Sabbath." For
this and other causes it was "moved and seconded that
we exclude her unanimously from the church."

The third, dated November, 1854, shows that the
church "does not tolerate brethren and sisters buying
and selling spirits liquor for to make profit and that it
is also moved and seconded that the Brethren do not
tolerate Brethren in hiring slaves to work on the Sab-
bath day."

In 1846 a number of members concluded that it would
be more convenient for them to meet at Oak Grove and

UNITY BAPTIST CHURCH 33

they were therefore permitted to organize a congregation
at that place, five miles to the southeast.

In April, 1851, Unity agreed "to extend an arm to
the hill country and grant them all the privileges an
arm is entitled to when as many as five of their body are
present." This agreement was renewed in April, 1868,
by Unity "extending an arm to Pleasant Hill school
house for the benefit of the church and the people living
there." Five years later Pleasant Hill Church, three
and a half miles northwest, was established as an in-
dependent congregation.

In August, 1850, letters of dismissal were asked for
and granted to members "desiring to be constituted at
East Union," located five miles north, where a new
church had been organized shortly before, but which
apparently was not established as an independent church
until 1852.

Reverend James Bennett served as Unity's pastor
from June, 1851, to November, 1874, and with few ex-
ceptions conducted all the services held during that
period. He, like many of his predecessors, and like many
of his contemporaries and their predecessors who were
in charge of other country churches, received practically
no money for services rendered. Preacher Bennett, as
well as many of the other preachers, felt well paid with
the meat, honey, cornmeal and canned fruit donated by
the men, and with the socks, quilts and other things
made by the women and presented to him.

Reverend James Bennett was a son of pioneer Philip
Bennett, who, it is said, was a Revolutionary soldier.
He was born in North Carolina in 1819, and a few years
later came to Muhlenberg with his parents, who settled
three miles northwest of Unity. The records show that
in 1840 he was a member of the congregation; that in

34 V X I TY BAPTIST CHURCH

March, 1846, he preached his first sermon ; that he was
ordained at Unity in June, 1854; and that immediately
after his ordination he was elected pastor, and served the
church for twenty consecutive years. He took an active
part in religious work up to the time of his death, which
occurred on his farm near Pleasant Hill Church on
May 11, 1891. His father was among the many whom
he baptized.

All the people in this section of the Pond River coun-
try who knew Preacher Bennett personally refer to him
as a good and sincere preacher, a citizen who was always
ready to lend a helping hand to every worthy cause, and
a man who did as much, if not more, for Unity Church
than any other person. The last reference made to him
in the church books is in the minutes for January, 1880.
It was then recorded that he attended the meeting on
January 21st and preached the sermon.

The period which this second book covers embraces
both the war with Mexico and the Civil War. No refer-
ence, however, is made to either of these wars, nor to the
question of slavery, or to any of the other allied topics
in which the whole nation and every neighborhood was
then deeply interested. The men and women of Unity
doubtless discussed these topics, not only before and
after meetings, but also in their meetings.

The fact that no reference is made to the Civil AVar
might lead one to infer that no serious disagreement ex-
isted among the members. Such, however, was not the
case, for a number of men living in the Unity neighbor-
hood had enlisted in the Eleventh Kentucky Infantry or
some other Federal regiment, and a few were in the
Southern Army. Their absence and the fact that the
county was somewhat divided on the question of
secession interfered with the attendance at church

UNITY BAPTIST CHURCH 35

services. On the other hand, raids made in this part of
the county by Dave Cane, Morris Moore, Al Fowler.
Jack Porter and others, and the constant fear of more
serious guerrilla warfare, brought many men and women
to the meetings who came for the sole purpose of dis-
cussing such matters. But, as already stated, the
minutes in no way refer to this serious condition of local
and national affairs on which the future of Unity
Church, as well as the preservation of the Union, de-
pended.

THIRD BOOK RECORDS

The third book that has been preserved begins with
August, 1868, and runs to March, 1892. The first re-
cord states that "A church covenant was prepared and
adopted which may be seen at the first of this book, and
also articles of faith and rules of decorum." The
articles of faith are the same as those recorded in the
two preceeding volumes, and are printed elsewhere in
this booklet where a copy of the church covenant re-
ferred to also appears.

The next meeting took place in September, 1868, and
is of special interest, for on that occasion Miss Anna M.
Craig, who later became Mrs. L. Bert Oates, was received
as a member of the church. She has ever since held her
membership, and has been a member of Unity longer
than any other person now living.

In this connection it may be well to state that Mrs.
Catherine D. Coleman, who became a member in August,
1850, and so remained until 1871:, when she joined
another church, is the oldest living former member of
Unity. Mrs. Coleman was born in Caldwell county in
1825 and came to Muhlenberg in 1811:. She is a daughter

36

UX ITY BAPTIST CHURCH

of Martin K. Ashbridge and a granddaughter of Joseph
Ashbridge of Maryland, a Revolutionary soldier, and
the widow of Beverly H. Coleman, who was clerk of the
church from 1853 to 1861.

The proceedings show that during the latter part of

UNITY SCHOOL HOUSE
Erected in 1889 on site of Unity's third church building

1872 and in 1873 many of the members of Unity changed
their membership to Pleasant Hill Church, which was
more conveniently located for them. Unity evidently
felt this loss, for in April, 1874, the question of disband-
ing was brought up before the church. But, as recorded
on that date, "it was unanimously agreed that we still
continue to keep house for the Lord/'

In September, 1874, Reverend Thomas Rust, a mis-
sionary, held a protracted meeting at Unity. This re-
sulted in arousing the community and bringing into the

UNITY BAPTIST CHURCH 37

church a number of influential men and women hereto-
fore not identified with it, and in 1875 a new church
house was built where Unity School House now stands.

The old house was then turned over to negroes, they
having been separated from the congregation about
eight years before, or about the year 1867. The negroes,
during the time they were connected with the congrega-
tion, occupied seats in the rear of the church building.
They had all the privileges of the church except that of
voting in ''church meetings."

Although the old building had been presented to the
colored Baptists in 1875, the issuing of a deed for the
property was neglected for a number of years. The
minutes written in September, 1883, show that "Where-
as, there has been some contention by some of the Pedos
[Pedobaptists or those who advocate infant baptism],
in regard to the colored Baptists occuping the old
house deeded by Maurice Moore, therefore be it known
that we authorize our trustees to transfer all of our
right and title of said house and ground to said colored
Baptists."

The negroes continued to use the old house until it
became too dilapidated for repairs. It was then
abandoned and finally collapsed and now no traces of it
remain. A few years after the old building was
abandoned the negroes, with the help of the members of
Unity, erected a church house two miles south of Unity
and one mile from Graham, and called it Mount Zion.*

In 1876 a number of members withdrew from Unity,

*Mount Zion is one of the eight Colored Baptist churches in
the county; the others are at Bevier, Central City, Cleaton,
Drakesboro, Penrod, Greenville, and South Carrollton. They
belong to the Green River Valley Association, which is one of
the district associations comprising the General Association
of Colored Baptists in Kentucky.

38 UNITY BAPTIST CHURCH

and in 1878, when Reverend William McLean took
charge of the congregation, it was at the point of dis-
banding. Mr. McLean applied himself diligently, re-
gardless of the fact that he received practically no pay
for his work, and that only a few came to the services.
He often preached to less than a half dozen people. It
is said that on one occasion, although his audience con-
sisted of only two men (Wyatt Oates, who was clerk, and
Henry G. Earle, who, at that time, had not yet become
a member) he conducted the services in regular form, in-
cluding, as usual, a long and well prepared sermon. His
persistent work not only kept the much weakened church
from passing out of existence, but did much toward re-
storing it to its former strength.

In May, 1880, "the church took up the Sunday-school
question and after some discussion agreed to elect officers,
which resulted in the choice of M. R. Mercer, superin-
tendent, Wyatt Oates, assistant, and J. Wallace Oates,
secretary. Sunday-school was appointed for 9 o'clock
the fifth Sunday of this month." Although no further
reference is made to the subject, the Sunday-school has
been more or less actively attended since its organization.

In 1882 Reverend Leander J. Stirsman, then a man
of about thirty-three, who had been ordained the
year before at Bethel Church, conducted two revivals
which resulted in a number of additions to the church
and a general interest in its affairs. This was the begin-
ning of Reverend Mr. Stirsman 's connection with Unity,
and he has ever since been one of its most ardent friends.

In the spring of 1883 work was begun on a new
house which was dedicated on the fourth Sunday in
June, 1884. Elder J. B. Moody, editor of the Baptist
Gleaner, delivered the address on that occasion, his sub-
ject being "Church Government."

UNITY BAPTIST CHURCH 39

The house was a frame structure and stood on the
site of the present building. It was erected principally
through the efforts of Wyatt Oates, Calvin Oates, L. Bert
Oates, Samuel B. Oates, Mack R. Mercer (all of whom
were members of the church), Henry G. Earle (who
later became a member) and George W. Eaves, Jr., (a
member of the Cumberland Presbyterian Church).
Unity later showed its appreciation of Mr. Eaves' help
by permitting the Cumberland Presbyterians to use the
building when they were so inclined, which was the case
on a few occasions.

On September 7 and 8, 1886, Little Bethel Associa-
tion met at Unity. The only reference to this event is
recorded in the minutes for July : " On motion the church
elected four messengers to the Association which is to
meet with this church in September, 1886; L. B. Oates,
H. H. Oglesby, J. Wallace Oates and M, R. Mercer.
The moderator appointed the following committee on
arrangements for the entertainment of the Association:
George W. Eaves, of the Cumberland Presbyterian
Church, Luther Bard, of the M. E. S. and M. R. Mercer
and J. Wallace Oates, of this church. ' '

This meeting of the Association, its fifty-first anni-
versary, ranks among Unity's greatest events. After
nearly thirty years it still lives fresh in the memory of
those who attended. The gathering was a large one.
Many of the people came in wagons or buggies or by
rail, and many, as in the olden days, came horseback or
afoot. A free dinner was served on the grounds. Every
citizen living within about two miles, whether a member
of Unity or not, entertained visitors.

Among the old and well-known veterans of the cross
who participated in this meeting were Reverends James
U. Spurlin, John 0 'Bryan, Nicholas Lacey, James Ezell,

40 UNITY BAPTIST CHURCH

T. W. Isbell, Richard 0. G. Walker, James Bennett, and
Frank M. Welborn. Reverend James C. Hopewell, who
served as Association moderator at fifteen meetings be-
fore and twenty-one after, was moderator on this oc-
casion; and Reverend David S. Edwards, who has filled
the office as Association clerk every year, except two,
from 1885 to the present, was the clerk.

In 1889 there was held one of the greatest revivals
in the history of the church up to that time. One of
the members, speaking of this meeting, says :

"It was a meeting I'll never forget, and I feel that
Brother Stirsman, the pastor, and the preachers who
assisted him, look upon it as one of their greatest ex-
periences in church work. Many of the people came to
church singing and shouting or talking to sinners.
Often as many as thirty mourners were at the bench at
one time. Frequently the mourners walked up to the
bench before the meeting opened, and preaching had to
be dispensed with on account of the great enthusiasm of
the mourners and some others present. On one occasion,
at an afternoon service, there was present a young man
who was leading a life that reflected no credit on him
and who tried to make sport of the meeting. He was
standing in the rear of the church, and his mother, seeing
him, started back to talk to him. He immediately rushed
out the front door and ran into the woods. One of the
preachers and a number of other men quickly followed
and soon caught the young man. They told him he
certainly must be a big coward to run away from his
mother. After a little persuasion, he walked into the
church like a man. He not only listened to the sermon
with great interest, but came back to church after sup-
per. That night he returned home with his mother and
at midnight, before retiring, made a profession of re-

UNITY BAPTIST CHURCH 41

ligion. He has ever since been a man of whom any com-
munity could feel proud. ' '

FOURTH BOOK RECORDS

The fourth book begins with March, 1892, and con-
tinues down to March, 1914. (The fifth, or present book,
is not embraced in this history, for, up to this date, it
covers a period of only three months.)

The entries for five years, extending from 1892 to
1897, show a general progress in the church work. What
occurred on March 27, 1897, is briefly told in a record
made on that date :

"Unity Church was preparing for its regular meet-
ing. The fire was built in the stove and soon afterward
a blaze was discovered on the roof. It was evident that
there was no possible way to extinguish the flame and
the four or five men and one or two ladies began to carry
out furniture ; twenty-eight benches and the chandelier
were saved."

The house burned to the ground. Meetings were con-
ducted at Yeargin's Chapel until the early part of 1898,
and in the meantime a new building was being erected
on the site of the old one. The new house was dedicated
on July 1, 1898. Unity later showed its appreciation of
the courtesy that had been extended to it by the members
of Yeargin's Chapel, for in the spring of 1902, while
Yeargin's Chapel was being rebuilt, its members used
Unity's house.

On November 4, 1900, Reverend Mr. Stirsman, the
pastor, began a revival, in which he was assisted by Mr.
W. D. Cox, "a traveling Baptist evangelist" who had
been invited by the church to come to Unity for that pur-
pose. The meeting continued for two weeks and is re-

42 UNITY BAPTIST CHURCH

f erred to in the minutes as " a glorious meeting. ' ' From
the standpoint of attendance it was probably one of the
greatest revivals ever held at the church. In July, 1901,
Mr. Cox was invited "to bring his tent and cany on a
series of meetings. ' ' The invitation was immediately ac-
cepted, the tent pitched, and, with the assistance of the
pastor, another "rousing meeting" took place at Unity.
The same is also said of the other "Preacher Cox tent
meetings" held about this time at Depoy, East Union,
Hillside, Rosewood, and Whiteplains.

On November 15, 1900, "Resolutions of recommenda-
tion and endorsement of Brother W. D. Cox" had been
passed by the church and recorded, and for more than
two years thereafter the act was a leading subject of
discussion, not only among the citizens of this com-
munity, but also among many people living in other
sections.

In June, 1902, "It was moved and seconded that we
comply with the request of our last Association by re-
considering a public endorsement of this church of Rev.
W. D. Cox." A committee was appointed "to find the
facts in the much talked of muddle existing between
Daviess County Association and Rev. W. D. Cox, thence
to Unity Church and Little Bethel Association and re-
ferred back to Unity Church." A few weeks later the
committee reported "in favor of Rev. W. D. Cox," say-
ing, among other things, that "he has been faithfully
representing the Baptist cause for a little more than
nine years ; in his work he has been the means of organiz
ing eight Baptist churches."

Shortly after this report was made the Reverend Mr
Stirsman resigned, and Mr. Cox was chosen pastor and
served in that capacity for about six months. Soon after
Mr. Cox A\ras elected pastor Unity was expelled from

UNITY BAPTIST CHURCH 43

Little Bethel Association for its '"indorsement of W. D.
Cox," some of whose methods were not approved of by
the Association.

Mr. Cox withdrew from Unity during the latter part
of 1902 and in January, 1903, Reverend Richard Carroll
Allen was chosen pastor. After Reverend Mr. Allen was
elected Unity was re-admitted into the Association, and
the excitement that had arisen during the stay of Mr.
Cox soon subsided.

The records made from 1903 to 191-4. that is during
the time the church was in charge of the Reverend Mr.
Allen and his successors, Reverends Robert AY. Danks,
Leander J. Stirsman, P. E. Herndon and the present
pastor, John R. Kennerly. show that all the meetings
were well attended and that practically every member
was not only very much interested in the advancement
of Unity Church and the Association but also in the
advancement of religion and education in general.

UNITY'S BELIEFS

In the early days a number of Baptist churches in
Muhlenberg (and in many other counties) practiced a
somewhat mixed combination of Baptist beliefs. This
was due principally to the fact that many of their first
members came from different sections and brought with
them different views, some of which they introduced into
the churches of which they became members.

Some of the German-American pioneers, who came
to Muhlenberg from eastern Pennsylvania and northern
Virginia and settled in the lower part of the county,
were Dunkards or Dunkers, often called German
Baptists. After mingling with the Baptists living
in that section they drifted into the congregations

44 UNITY BAPTIST CHURCH

of their neighbors and for a while advocated a
few of the Dunkard beliefs. During the course of a
generation or two, practically all of them became identi-
fied with Baptist churches, and soon every trace of the
peculiar beliefs that formerly characterized them disap-
peared. None of the Dunkards, as far as is now known,
lived near Unity nor became identified with the church
Reverend Samuel Danner, who settled in Muhlenberg
about 1800 and died near Bremen in 1857, aged seventy-
three, was, it is said, the last of the Dunkard preachers
in the county.

Many of the pioneers who came from the Carolinas,
including a number of Unity's earliest members, were
anti-missionary and belonged to the Primitive Baptists
or Old School Baptists, popularly called Hard Shell
Baptists. That some of the beliefs of these Primitive
Baptists and others were introduced into Unity and
practiced by the congregation for awhile is shown by a
number of the early records of the church. In that re-
spect Unity did not differ greatly from any of the other
Baptist churches then in the county. And, having
changed with the times, its beliefs and practices are to-
day in harmony with those of the other Baptist churches
that belong to the denomination known as Missionary
Baptists.

The two Baptist denominations now represented in
Muhlenberg are (1) the Missionary Baptists, often re-
ferred to as the Baptists and sometimes as Regular
Baptists, (2) the General Baptists, frequently referred
to, locally, as Free-will Baptists. The various Baptist
churches in America are divided into about ten denomi-
nations or sects. By far the largest of these bodies is the
Missionary Baptists. Among the other divisions is that
of General Baptists. These two bodies, as just stated, are

UNITY BAPTIST CHURCH 45

the only Baptist denominations now represented in the
county.

Baptists, in general, are in agreement in the main
with other evangelical Christians. Their most important
distinctive views are these : they insist on the immersion
of a believer in the name of the Trinity as the only
Scriptural baptism, and make this baptism a prerequisite
of church membership ; they accept the Bible as the only
rule of faith and practice ; they have church independ-
ency and democratic congregational church government,
every church being independent of all the other churches
and controlling its own affairs by the voice of all its
membership.

The General Baptists are Arminian in theology ; they
practice open communion; that is, they give every pro-
fessed Christian an invitation to commune with them.

The Missionary Baptists (like most other Christians)
are active in the support of all evangelizing agencies at
home and abroad; they believe that baptism by immer-
sion should precede communion at the Lord's table, and
therefore do not commune with those not thus baptized,
but practice close communion.

In Muhlenberg, as in some other sections, the mis-
leading term "close communion" is sometimes applied
to the few Missionary Baptist churches that invite to
the Lord's table none other than members of the con-
gregation; and thus an attempt is made to distinguish
them from the churches that permit members of any
other Missionary Baptist church to partake of the Lord's
table, which are then referred to as being "open-com-
munion" or "inter-communion." The term "inter-
communion" is not an inapplicable nor objectionable
one, but the term "open-communion" when applied to
any Missionary Baptist church is a misleading mis-

46 UNITY BAPTIST CHURCH

nomer. However, these conflicting and confusing terms
are not often heard in Muhlenberg. If applied to Unity
the church would be designated as "inter-communion."
Unity, like most of the Missionary Baptist churches in
the county, permits members of any other Missionary
Baptist church to partake of the Lord's table; and,
like all of them, it necessarily practices close com-
munion.

Some of these and a number of other peculiarities
and views are seen in Unity's "Articles of Faith" and
"Covenant." Baptists have never regarded a confession
of faith as final and binding, but as a convenient state-
ment of beliefs which they are ready to change when
they see fit to do so. This attitude is seen in the differ-
ences between the two confessions recorded in Unity's
church books.

ARTICLES OF FAITH AS SET OUT IN
UNITY CHURCH RECORDS IN 1814, 1841 AND 1868

1. We believe in one only true and living God, the
Father, the Son, and the Holy Ghost.

2. We believe the Scriptures of the Old and New
Testament are the words of God and the only rule of
faith and practice.

3. We believe in the doctrine of original sin.

4. We believe in the doctrine of election and that
God chose His people in Christ before the foundation of
the world.

5. We believe in man's impotency to recover himself
from the fallen state he is in by nature by his own will
and ability.

6. We believe that sinners are justified in the sight
of God only by the imputed righteousness of Christ.

UNITY BAPTIST CHURCH 47

7. We believe that God's elect shall be called, con-
verted, regenerated and sanctified by the Holy Spirit.

8. We believe the saints will persevere in grace and
never finally fall away.

9. We believe Baptism and the Lord's Supper are
ordinances of Jesus Christ and that true believers are
the subjects; and we believe the true mode of baptism
is by immersion.

10. We believe in the resurrection of the dead and a
general judgment.

11. We believe the joys of the righteous and the
punishment of the wicked will be eternal.

12. We believe that no ministers have the right to
administration of the ordinances, only such as are regu-
larly baptized, called and come under the imposition of
hands by the presbytery.

13. These articles may be altered, amended or done
away at any regular business meeting by a majority if
two-thirds of the members are present.

ARTICLES OF FAITH AS SET OUT IN
UNITY CHURCH RECORDS IN 1892 AND 1914

1. We believe that the Holy Bible, written by men
divinely inspired and full of unmixed truth, is a perfect
rule of faith and practice.

2. We believe in one God — Father, Son, and Holy
Ghost.

3. We believe that man, once holy, fell by voluntary
transgression from the happy state, and is now utterly
void of holiness.

4. We believe that sinners are saved by grace alone.

5. We believe that men are justified by faith in the
Lord Jesus Christ.

48 UNITY BAPTIST CHURCH

6. We believe that salvation is free to all who will
accept the Gospel.

7. We believe that, except a man be renewed by the
Holy Spirit, he is not qualified or prepared for the
kingdom of Christ on earth, or to enjoy His glory here-
after.

8. We believe that repentance toward God and faith
in the Lord Jesus Christ are the duties of every one who
hears the Gospel.

9. We believe that election is the eternal purpose of
God, by which he graciously regenerates, sanctifies and
saves sinners.

10. We believe that salification, begun in regenera-
tion, and ever progressive, is the process by which we are
made to partake of God's holiness.

11. We believe in the preservation of the saints ; that
they are kept by the power of God through faith unto
salvation.

12. We believe that God's law is the only, the eternal
and unchangeable rule of His church and moral govern-
ment.

13. We believe that a church of Christ is a congre-
gation of baptized believers, united in the faith and fel-
lowship of the Gospel, observing the ordinances and
obeying the laws of Christ; and that its officers are
pastors and deacons.

14. We believe that Christian baptism is the immer-
sion of a believer, in water, by a properly qualified ad-
ministrator, into the name of the Father, Son, and Holy
Ghost,

15. We believe that only such as have been properly
baptized and received into the fellowship of a regularly
organized Baptist Church, should partake of the Lord's
Supper.

UNITY BAPTIST CHURCH 49

16. We believe that the Lord's day or Christian Sab-
bath, should be devoutly observed and sacredly devoted
to religious services.

17. We believe that civil government is of divine ap-
pointment, and that the governors of States and nations
should be obeyed, when the laws they seek to enforce are
not in conflict with the Gospel.

18. We believe in the future resurrection of the dead.

19. We believe in the final judgment; and that, in
that day, the righteous and wicked will be separated
forever.

20. We believe that the righteous will be made happy
forever in heaven, and the wicked miserable forever in
hell.

COVENANT OF UNITY CHURCH AS RECORDED
AUGUST 8, 1868

Having been, as we trust, brought by divine grace
to embrace the Lord Jesus Christ and to give ourselves
wholly to Him, we do now solemnly and joyfully covenant
with each other to walk together in Him, with brotherly
love, to His glory, as our common Lord. We do, there-
fore, in His strength, engage :

That we will exercise a mutual care as members of
one another, to promote the growth of the whole body in
Christian knowledge, holiness and comfort, to the end
that we may stand perfect and complete in all the will
of God.

That to promote and secure this object we will uphold
the public worship of God and the ordinances of His
house and hold constant communications with each other
therein.

That we will cheerfully contribute of our property

50 UNITY BAPTIST CHURCH

for the support and maintenance of a faithful ministry
of the Gospel among us.

That we will not omit closet and family religion at
home, nor allow ourselves in the too common neglect of
religious training up of our children and those under our
care with a view to the service of Christ and the enjoy-
ment of Heaven.

That we will walk circumspectly in the world that
we may win their souls, remembering that God hath uot
given us the spirit of fear but of power and of love and
of a sound mind ; that we are the light of the world and
the salt of the earth, and that a city set on a hill can not
be hid.

That we will frequently exhort and, if occasion shall
require, admonish one another according to Matthew
18th, in the spirit of meekness, considering ourselves lest
we also be tempted, and that as in baptism we have been
buried with Christ and raised again, so there is on us
a special obligation henceforth to walk in newness of life.

And may the God of peace, who brought again from
the dead our Lord Jesus Christ, that great Shepherd of
the sheep, through the blood of everlasting covenant,
make us perfect in every good work to do his will, work-
ing in us that which is well pleasing in his sight through
Jesus Christ, to whom be glory forever and ever, Amen.

SOME OF THE MEMBERS

On the front and back pages of the four church books
appear the names of many men and women, all of whom,
in all probability, were members of Unity. But since a
number of these have an unexplained line drawn through
them and since, in many cases, there is nothing to in-
dicate when they were placed in the book, it is impossible

UNITY BAPTIST CHURCH

51

to compile a complete list showing who were members
and when they were connected with the church. In this
confusion of names and dates appear two lists (1815 and
1840) which seemingly are complete and properly dated.
These have been arranged in alphabetical order and are
here published, followed by a list of members in 1914.

MEMBERS OF UNITY CHURCH IN 1815

Duren Allcock
Peggy Allen
Sarra Allcock
Redding Barfield
Frederick Burnom
David Campbell
Benjamin Clark
Theodosia Clark
Esias Earle
Nancy Earle
Sally Easom
Nancy Eve ret
Theodosia Folks
Benjamin Garris
Elizabeth Garris
Lucy Garris
Sikes Garris
Dolly Goad
Lewis Goad
Peter Goad
Susy Goad
Laura Ham el
Mary Harris
Milly Harris
Sarah Harris

AYilliam Harris
Zacharias Harris
George Hase
James Herren
Elizabeth Hibbs
John Hill
Benjamin Hobbs
Susannah Houseman
Stanley Johnson
Jesse Jones
Lydda Maebee
AYilliam Maebee
Drucilly Macneel
Clarissy Moore
Margaret Moore
Fanny Murphy
Jesse Murphy
Amy Newton
Celia Newton
Jesse Newton
Elizabeth Oates
Jesse Oates
William Oates
Zilpha Oates
Benjamin Rhoads

r/2

UNITY BAPTIST CHURCH

Bryant Roach

Charity Wilkins

Ely Smith

Nancy Woolridge

Samuel Smith

Susana Smith

Negro Members.

Clara Stanley

Ben

William Stanley

Charity

Nicholas Thomas

Ester

James Thompson

Fillis

Chella Uzzel

Plato

Nancy Uzzel

Pompey

Famer

MEMBERS OF UNITY CHURCH IN 1840

Lucinda Adkins
Martha F. Akers
Elizabeth Arnett
James Arnett, Sr.
James Arnett, Jr.
Nancy Arnett
James Bennett
Lucy Bennett
Lydia Bennett
Nancy Bennett
Ritta Bennett
William Bennett
Franky Bethel
Samuel Bethel
William Bethel
John Bourland
Lemuel Brown
Nancy Brown
John Cash
Mary Cash

Reason Cash
Sarah Cash
Archibald Coleman.
Beverly Coleman, Sr.
Beverly Coleman, Jr.
James E. Coleman
Martha Coleman
Rebecca Coleman
Elizabeth Dillingham
Margaret Dillingham
Barnett Eades
Elizabeth Eades
Mary Eades
Mary Ann Eades
Rebecca Eades
Robert Eades
Samuel Eades
Sarah Ann Eades
Thomas Eades
William Eades

UNITY BAPTIST CHURCH

53

Malinda Ferguson
Joseph Forester
Rhoda Forester
Mary Garris
Sikes Garris
Isaac Groves
Casandra Hancock
Nancy Hancock
William P. Hancock
Sarah Harris
Stephen Harris
Kinchen G. Hay
Henson Houseman
James Houseman
Ome Houseman
Priscilla Houseman
Susan Jarvis
Margaret Lee
America Lewis
Derinda Loving
Joseph Loving
Sarah Martin
Jacinth Mercer
Lydia Mercer
Rachael Mercer
Sarah Mercer
Silas Mercer
Margaret Moore
Dorcas Morgan
Willis Morgan
David Oates
Eleanor Oates
Elizabeth Oates
Jane Oates

Jesse Oates
Jesse J. B. C. Oates
Mariah M. C. Oates
Wyatt Oates
Zilpha Oates
Zilpha M. Oates
Sarah L. Pierce
Harriet Randolph
Robert M. Randolph
Minerva Rice
Violet Roark
William Roark
Isaac Stanley
John Stanley, Sr.
John Stanley, Jr.
Moses Stanley
Nancy Stanley
Annareta Stewart
Annis Stewart
Barnett Stewart
Celia Stewart
Duncan Stewart
Frances Ann Stewart
James Stewart, Sr.
James Stewart, Jr.
John Stewart
Joshua Stewart
Susan Stewart
Zilpha Stewart
Elizabeth Stoboy
Ezekial Tyson
Nancy Tyson
Thomas Tyson
Wiley Tyson

54

UNITY BAPTIST CHURCH

William Tyson
Sarah Ann Uzzel
William Uzzel
Lemuel W. Viek
William Vick
Martha Vincent
Benjamin Wickliffe
Oliver Wilkins
Francis Williams
John Williams
Lucinda Williams
James Woods
Elizabeth B. Young
Hulda Young

Negro Members.

Fillis Eades
Sip. Eaves
Caroline Moore
Pompey Moore
Henry Oates
Jennie Oates
Olive Oates
Rebecca Oates
Richard Oates
Simon Oates
Tener Oates

MEMBERS OF UNITY CHURCH IN 1914
AND THE YEAR THEIR MEMBERSHIP BEGAN

Mary Arnett, 1882
John Bethel, 1885
Marion Bethel, 1910
Martha Bethel, 1910
Mrs. Vannie Bowen, 1904
J. W. Corzine, 1912
Mrs. Pearl Corzine, 1912
Mrs. Nettie Craig, 1882
Mrs. Zenora Dearing, 1907
Irby Doss, 1913
Mrs. Jennie Doss, 1885
Mrs. Lou Doss, 1913
Mrs. Blanche Earle, 1913
Edna Earle, 1912
Mrs. Eugene Earle, 1904
Eunice Earle, 1904

Henry G. Earle, 1904
Mrs. Icy Earle, 1900
Mrs. Jeanette Earle, 1882
Leslie Earle, 1913
R. W. Earle, 1909
Mrs. Vannie Earle, 1898
Lee Gamble, 1912
Ransom Gamble, 1912
Nona Hunter, 1904
Mrs. Viola Hunter, 1900
George M. Inglehart, 1910
.Mrs. Winnie Inglehart,

1900
Mrs. Nannie Jarvis, 1904
Mrs. Norma E. Johnson,

1885

UNITY BAPTIST CHURCH

55

Sherman Latham, 1901
Mrs. Frances Matheny,

1889
D. Finis Mercer, 1902
Mrs. Effie Mercer, 1898
Lera Mercer, 1909
Lucy Mercer, 1910
Mrs. Luella Mercer, 1913
Mrs. Matilda Mercer, 1876
Mrs. May Mercer, 1895
Thomas C. Mercer, 1893
Mrs. Viola Mercer, 1912
Woodson Mercer, 1909
Bayless Earle Oates, 1909
Benjamin F. Oates, 1910
Mrs. Bertha Oates, 1902
Mrs. Effie Oates, 1907
Mrs. Estella Oates, 1904
Henry W. Oates, 1903
James Wallace Oates, 1909
J. Chester Oates, 1899
Mrs. L. Bert Oates, 1868
Lewis E. Oates, 1901
Lillian V. Oates, 1909
Lucian F. Oates, 1890
Mrs. Mary Oates, 1895
Mattie Oates, 1909
Orville T. Oates, 1909

Mrs. Sallie E. Oates, 1900
Sue Oates, 1904
Thomas J. Oates, 1882
Victor H. Oates, 1910
Walter Oates, 1909
Mrs. Katherine L. Pitt-
man, 1902
Mrs. Myrtle Pittman, 1912
Rufus S. Pittman, 1901
Lorena Prowse, 1909
Mrs. Ella Robinson, 1909
J. Frank Robinson, 1909
Cash Rose, 1910
George Rose, 1910
Nick Rose, 1910
Sidney Rose, 1912
Top Rose, 1910
Mrs. Cordia Shannon, 1886
Mrs. Susan V. Slaton, 1882
Mrs. Lelia Stewart, 1912
Mrs. Flossie Swan, 1909
David Tyson, 1893
Mrs. Hilda Tyson, 1885
Mrs. Georgia Vaughn, 1900
Murrell Vaughn, 1909
Mrs. Dollie Vick, 1909
G. Netter Vick, 1898
Mrs. Pallie Vick, 1882

56 UN I TY B A P T 1 S T CHURCH

THE MUHLENBERG COUNTY BAPTIST
ASSOCIATION

On October 25, 1906, the various Missionary Baptist
churches in Muhlenberg were represented at Hazel
Creek Church for the purpose of forming an association
with geographical bounds to correspond with those of
the county, and a temporary association was effected.
This temporary organization, after the churches had
procured letters of dismissal from their respective as-
sociations, was made a permanent one at a meeting held
at Nelson Creek Church on October 15 and 16, 1907.
Unity's messengers at this meeting were J. Frank Doss,
Henry G. Earle and Lucian F. Oates. The new Associa-
tion— The Muhlenberg County Baptist Association — was
formed out of parts of Daviess County Baptist Associa-
tion, Gasper River Association and Little Bethel As-
sociation.

[In addition to the Muhlenberg County Baptist
Association, which includes the thirty-nine Missionarj^
Baptist churches now in Muhlenberg (about 5,000
members), there are within the bounds of the county
parts of three district associations of General Baptists
represented by a total of thirteen churches (about
1,000 members) : Bard's Hill, Green River Chapel,
Hillside, Mud River Union, Olive Grove, Richardson's
Chapel, Sharon, Union Chapel and Union Ridge of the
Long Creek Association (organized 1893) ; Duvall's
Chapel, Green's Chapel, and Lone Star of the Union

UNITY BAPTIST CHURCH 57

Association (organized 1839), and Green Brier of the
New Harmony Association (organized 1890). These
three associations with thirty others, most of which are
in the Middle West, constitute the General Association of
General Baptists which was organized in 1870. The first
General B'aptist church in the Middle West was organ-
ized near Evansville, Indiana, in 1823.]

The following historical table shows :

1. The names of churches belonging to the Muhlen-
berg County Baptist Association in 1914.

2. The year each church was organized (as published
in the Proceedings of the Association in 1913).

3. To what association the church belonged when the
Muhlenberg County Baptist Association was formed in
1906.

4. The year the church entertained its association
after the organization of Gasper River in 1812, Little
Bethel in 1836, Daviess County in 1844 and Muhlenberg
County in 1906.

In this connection it may be well to add that Sugar
Grove, established in 1873 and discontinued in 1900,
entertained Gasper River Association in 1874 and in
1886; and that four of these churches were organized
and discontinued before the organization of the present
church took place : Cave Spring was originally organized
in 1806, New Hope in 1838, Greenville in 1850, and
Paradise in 1869.

58

U X I TY BAPTIST C H U R C H

HISTORICAL TABLE OF CHURCHES BELONGING
TO THE MUHLENBERG COUNTY BAPTIST ASSOCIATION

Church

Organized

Former Association

Entertained

A-sociation

1.

Hazel Creek _

1797

Gasper River _

1822, 1831,
1863, 1870,

1841,

1882,

1851,
1897

2.

Nelson Creek

1803

Gasper River _.

1825,1838,

1869,

1891,

1903,1907

3.

Bethel

1811

Little Bethel _.

1837,1849,
1889

1857,

1879,

4.

Unity

1812

Little Bethel _.

1839, 1886,

1914

5.

Cave Spring _

1833

Little Bethel _

6.

Mt. Carmel __

1839

Gasper River _.

1845, 1860,

1875,

1906

7.

Friendship _-

1840

Little Bethel _.

1843,1861,

1870,

1898

8.

New Hebron _

1840

Gasper River _.

1912

9.

Oak Grove __-

1846

Little Bethel _

1853,1866,
1908

1875,

1895,

10.

Ebenezer

1851

Gasper River _.

1854,1878,

1894

11.

East Union __

1852

Little Bethel _.

1883, 1892

12.

Bethlehem ___

1853

Daviess County

1860, 1904,

1910

13.

S. Carrollton__

1853

Daviess County

1871,1892

14.

New Hope __.

1854

Daviess County

1848

15.

Macedonia ___

1856

Gasper River _.

16.

Greenville —

1869

Daviess County

1877, 1890,

1902

17.

Mt. Pisgah __

1869

Little Bethel _

1913

18.

Pleasant Hill

1873

Little Bethel _

19.

Central City _

1878

Daviess County

1889,1911

20.

New Prospect

1881

Little Bethel _

1904

21.

Belleview

1884

Gasper River _

22.

Carter's Creek

1887

Gasper River _.

1904

23.

Cherry Hill __

1887

Little Bethel _.

1901

24.

Dunmor

1890

Gasper River _.

1900

25.

Riverside —

1892

Gasper River _

26.

Cedar Grove _

1893

Little Bethel _.

1907

27.

Drakesboro _-

1894

Gasper River _

28.

Paradise

1900

Gasper River _.

29.

Forest Grove

1900

Gasper River _

30.

Vernal Grove

1901

Little Bethel _

31.

Penrod

1904

Gasper River _.

1909

32.

Graham

1906

33.

Hillside

1908

34.

Arbor

1909

35.

Powderly

| 1910

36.

New Cypress _

1910

37.

Beech Creek _

1912

38.

Woodland ___

1912

39.

Forest Oak _.

1913

UNITY BAPTIST CHURCH 59

Charles E. Eades was the moderator at the first meet-
ing of the Muhlenberg County Baptist Association and
also served in that capacity in 1908 and 1909. Reverend
William J. Mahoney was the moderator in 1910, and
Walker Wilkins in 1911, 1912, and 1913. Reverend N.
F. Jones, who preached the first sermon for the Associa-
tion, was the first secretary of the organization. In
September, 1908, Ed S. Wood was elected secretary, and
he has faithfully filled the office ever since.

The annual meetings of the Muhlenberg County
Baptist Association were held as follows :

First, at Nelson Creek, 1907, October 15-16.

Second, at Oak Grove, 1908, September, 30-October 1.

Third, at Penrod, 1909, August 25-26.

Fourth, at Bethlehem, 1910, August 31-September 1.

Fifth, at Central City, 1911, August 30-31.

Sixth, at New Hebron, 1912, August 28-29.

Seventh, at Mt. Pisgah, 1913, August 27-28.

The eighth meeting of the Association has been
scheduled to take place at Unity on Wednesday and
Thursday, August 26 and 27, 1914.

It was due chiefly to the efforts of Lucian F. Oates,
Henry G. Earle, James Wallace Oates, and Benjamin
F. Oates, who were the congregation's messengers to the
Association in 1913, that Unity was chosen for the meet-
ing-place in 1914. For that occasion, and for the future
as well as the present members of the congregation, this
History of Unity Baptist Church has been written.

A HISTORY OF MUHLENBERG COUNTY

OTTO A. ROTHERT.

This book tells of the wilderness conquered, and of
the adventures of the men and women who founded and
developed the county up to and since the beginning of
the railroad era, and made possible the achievements of
to-day. It is the story of the county from the standpoint
of its personal and public traditions, which have been
arranged in related groups and form an almost con-
tinuous narrative.

It was published in 1913. Competent judges have
pronounced it the best county history ever published in
the United States. The Western Recorder says, "It is
more interesting than a good novel; it will interest old
and young alike. The Greenville Record says, "Every
Muhlenberger and former citizen of the county will
value the book far above the price at which it is offered."
The American Historical Review says, "The book not
only contains much that is of interest to the student of
Kentucky history but is written in a pleasing style."

It is a labor of love, offered at cost of production, the
author's time and work being contributed. The book
contains 500 pages, 240 excellent illustrations and a
complete index. It is printed on a superior quality of
paper and is handsomely bound in dark red cloth. The
price is $5.00. It is for sale in Muhlenberg county by a
number of merchants and book agents. Muhlenbergers
and others desiring copies to be delivered elsewhere than
in Muhlenberg county, can procure the book, postage
prepaid, by sending such orders, with remittance, to

Otto A. Rothert
132 East Gray Street. Louisville, Kentucky.

A History of
UNITY BAPTIST CHURCH

By
OTTO A. ROTHERT

The price of this history is thirty cents, by mail
thirty-five cents. It is on sale for Unity Baptist Church
by Oates Brothers, R. F. D. No. 1, Greenville, Kentucky.

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